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Mind, on tlie contrary, is a complex term, in common usage, 
involving a complex notion. 
6. Biblical Pneumatology and Psychology are with us 
faulty, partly on account of our deficiency of terms accurately 
to represent the facts which lie at the foundation of these 
sciences. To translate the thoughts of inspired Scripture 
accurately requires a fuller and nicer terminology than we 
possess. “ Sensual, (psychical) having not the spirit,” is a 
difficult sentence to grasp in thought. Yet to improve the 
translation by substituting another word for sensual would 
seem to involve the necessity of inventing one. The term 
<c natural” would agree with the rendering elsewhere, but it 
would still fail to bring out the real psychological idea in- 
volved in the sacred text. 
7. Nevertheless thought endures while words change and 
language varies, and the idea of a triple division in man’s 
nature has been retained since creation. Alike in the writings 
of Moses, of Homer, of Plato, of Aristotle, of Josephus, and 
of the New Testament, we find a similar trichonomy. There 
is necessarily a considerable variation in the expression of the 
underlying thought even in the Old Testament, and for reasons 
already given, but the variation is the inevitable consequence 
of historical law and usage. The earlier and later writers 
were separated by whole centuries, and nothing but the most 
rigid mechanical verbal inspiration could have saved them 
from variation of expression. They agree in fundamental 
thought, but follow, necessarily, to be understood by men of 
their own generation, the law of change which affects all 
language. “ Nephesh ” soul, is not uniformly employed in the 
same sense, but the soul is not therefore confounded with 
either the spirit or the body of man. “ Nephesh ” means in the* 
earlier books a bodily organism, a living frame ; sometimes, 
as in Numbers, a dead corpse ; but in the Psalms it is applied 
rather to the living animal principle. It is never, like 
“ neshama” and “ruach,” applied to God, who is pure Spirit. 
The Lord God formed man of the dust of the ground (his 
body) and breathed into his nostrils the breath of life (spirit), 
and man became a living soul;” that is, having Psyche, a 
bodily frame with life in it. (Gen. ii. 7.) 
8. In the New Testament S. Paul speaks of “ your whole 
spirit (Pneuma), and soul (Psyche), and body.” This tri- 
partite division corresponds with that of Moses, and it is 
referred to by writers, profane as well as sacred, from earliest 
times : the notion being primeval, it has been handed down, 
more or less clearly, by tradition, inspired and uninspired. I 
say tradition, because Holy Scripture itself is but the handing 
